The main question of this thesis is how clinical depression can and should be understood from the perspective of a Christian world view. The method is a contextual idea analysis and the main material for the analysis is five books about depression or psychological disorders from a Christian and theological viewpoint. On the basis of the material, six theological models for depression are found. The first three models are natural depression, in which the condition is viewed as structural to creation, depression as spiritual illness, in which it is viewed as based on sin and weak faith, and depression as spiritual growth, which links the condition to the dark night-tradition of sanctification. The final three are depression in a trinitarian model, which is a combinational model consisting of the above-mentioned models, depression as potentially transformative, in which the condition is viewed as a potential birthplace for personal growth, and depression as a Hagaric wilderness experience, which views the condition as meaningless suffering even though God is present. These models are then evaluated on two grounds. The primary ground is how well the models can be integrated with a cruciform theology. A cruciform theology stems from the belief that Jesus on the cross fully reveals the character of God as self-giving non-coercive love. The secondary ground is the pragmatic consequences the models may have for the person suffering from depression. Are the consequences of these theological models healing or destructive? Based on these two grounds, depression as potentially transformative, combined with a cruciform theology which entails some kind of free will theodicy and a view of God as passibleand suffering with the person struggling with depression, is proposed as the preferabletheological model for depression.

The problem of universal oppression has caused Gutierrez, Cone and Moltmann to advocate that God is orchestrating an historical programme of liberation from socio-economic, racial and political suffering. They feel that God's liberating actions can be seen in the Abrahamic promise, the exodus and the Christ-event. Moltmann, especially, has emphasized both the trinitarian identification with human pain and the influence of the freedom of the future upon the suffering of the present. According to our theologians, Jesus Christ identified with us, and died the death of a substitutionary victim. Through the resurrection, Jesus Christ overcame the problem of suffering and death, and inaugurated the New Age. The cross and resurrection were the focal point of God's liberating activity. Liberation, or freedom, from sin and suffering is now possible, at least proleptically. We are to understand the atonement as having been liberative rather than forensic or legal, although judgement is not ignored. Both the perpetrators of injustice and their victims are called upon to identify with, and struggle for, freedom, with the help of the liberating Christ. We agree with our theologians that God has historically indicated his desire for justice and freedom. The magnitude of evil and suffering still existing, however, forces us to abandon the idea that God is progressively liberating history. Nevertheless, we affirm the idea that the Trinity has absorbed human suffering into its own story through the incarnate Son. Jesus identified with suffering in a four-fold way, namely: its existence, the judgement of it, the overcoming of it, and the need to oppose it. This comprehensive identification gives Christ the right to demand the doing of justice, because the greatest injustice in history has happened to him. The atonement was forensic, rendering all people accountable to Christ; but it was also liberative, validating the struggle against oppression. Furthermore, at his second coming, Christ will be vindicated in whatever judgement he will exact upon the perpetrators of injustice or oppression. For today the resurrection still gives hope and faith to those who suffer and to those who identify with them / Philosophy, Practical & Systematic Theology / Th.D. (Systematic Theology)

The problem of universal oppression has caused Gutierrez, Cone and Moltmann to advocate that God is orchestrating an historical programme of liberation from socio-economic, racial and political suffering. They feel that God's liberating actions can be seen in the Abrahamic promise, the exodus and the Christ-event. Moltmann, especially, has emphasized both the trinitarian identification with human pain and the influence of the freedom of the future upon the suffering of the present. According to our theologians, Jesus Christ identified with us, and died the death of a substitutionary victim. Through the resurrection, Jesus Christ overcame the problem of suffering and death, and inaugurated the New Age. The cross and resurrection were the focal point of God's liberating activity. Liberation, or freedom, from sin and suffering is now possible, at least proleptically. We are to understand the atonement as having been liberative rather than forensic or legal, although judgement is not ignored. Both the perpetrators of injustice and their victims are called upon to identify with, and struggle for, freedom, with the help of the liberating Christ. We agree with our theologians that God has historically indicated his desire for justice and freedom. The magnitude of evil and suffering still existing, however, forces us to abandon the idea that God is progressively liberating history. Nevertheless, we affirm the idea that the Trinity has absorbed human suffering into its own story through the incarnate Son. Jesus identified with suffering in a four-fold way, namely: its existence, the judgement of it, the overcoming of it, and the need to oppose it. This comprehensive identification gives Christ the right to demand the doing of justice, because the greatest injustice in history has happened to him. The atonement was forensic, rendering all people accountable to Christ; but it was also liberative, validating the struggle against oppression. Furthermore, at his second coming, Christ will be vindicated in whatever judgement he will exact upon the perpetrators of injustice or oppression. For today the resurrection still gives hope and faith to those who suffer and to those who identify with them / Philosophy, Practical and Systematic Theology / Th.D. (Systematic Theology)